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Mariology and Ecumenism-Reflections Upon 1965-1990 Frederick M Marian Library Studies Volume 17 Volume 17/23 (1985-1991) Combined Article 38 Volume 1-1-1990 Mariology and Ecumenism-Reflections Upon 1965-1990 Frederick M. Jelly Follow this and additional works at: http://ecommons.udayton.edu/ml_studies Part of the Religion Commons Recommended Citation Jelly, Frederick M. (2014) "Mariology and Ecumenism-Reflections Upon 1965-1990," Marian Library Studies: Vol. 17, Article 38, Pages 547-565. Available at: http://ecommons.udayton.edu/ml_studies/vol17/iss1/38 This Article is brought to you for free and open access by the Marian Library Publications at eCommons. It has been accepted for inclusion in Marian Library Studies by an authorized administrator of eCommons. For more information, please contact [email protected]. VI. ECUMENICAL DIALOGUE ' . MARIOLOGY AND ECUMENISM-REFLECTIONS UPON 1965-1990 FREDERICK M. JELLY, EMMITSBURG, MD During the past twenty-five years or so since the conclusion of Vatican II, some remarkable developments have transpired regarding the role of Mary in the ecumeni­ cal movement. On February 2, 1965, Pope Paul VI gave an address to a number of those who would be participating in the Fourth International Mariological Congress that was to be held the following month in Santo Domingo, Dominican Republic. He shared with them his hopes that the participants would help to clarify the pure fonts of Marian devotion in Scripture, the Fathers of the Church, the liturgy, the theologi­ cal reflections of scholars in the sacred sciences, and the traditional teaching _of the Eastern and Western Church. And with the promulgation on the previous November 21, 1964, of both the Dogmatic Constitution on the Church and ofthe Decree on Ecume­ nism still fresh in his mind, the Holy Father voiced his prayerful wish that Mary would assist, as "The Mother of Unity," in bringing about the reunion of all Chris­ tians. When one reflects ~ven briefly upon the ecumenical events of the past quarter­ century in which Mariology or the theology of Mary has had a significant part to play, then the prayerful wish of Pope Paul VI indeed becomes prophetic. God has shown her to be "The Mother of Unity" during this post-conciliar period. We do not say this as though there were n.ot still several profound difficulties concerning Marian doctrine and devotion which must be resolved before complete reunion of the Chris­ tian churches can be realized. At the same time, the progress that has apparently been made should provide us with signs of hope for the future. In this essay, the first section provides an overview of the more significant develop­ ments in Mariology and ecumenism during the past twenty-five years since Vatican II (1965-1990). It is indeed a fitting topic, for Fr. Theodore Koehler, whom we are hon­ oring in this Festschrift, and I have often had a hand in this progress ; hence many of the accounts are those of an eye-witness to the events. The second section offers a few theological reflections about the signs of hope and the difficulties that remain and 547 FREDERICK M. JELLY require resolution regarding Mary before complete unity in the one Church of Christ can be enjoyed. This part of the paper includes a report about the common state­ ment called "The One Mediator, the Saints and Mary" that was just completed between the Lutherans and Roman Catholics on February 17, 1990, after seven years of study and dialogue in the American Bi-lateral between the two churches. 1 The third and final section of this essay explores some prospects for the future in light of the foregoing reflections, with a vie~ toward.s clarifying· those aspects of'Marian doctrine and devotion which will deserve special attention in the ongoing ecumenical dialogue. AN OvERVIEW OF MARIOLOGY AND EcuMENISM SI.NCE VATICAN II The single event that seems to have had the greatest influence upon the place of · Marian doctrine and devotion in the quest for Christian unity actually transpired during the Council itself. On October 29, 1963, the conciliar fathers at Vatican II decided by a very close vote to make the schema about Mary a part of that on the Church.2 And so its principal teaching about her became Chapter VIII of the Dog­ malic Constitution on the Church (Lumen g'enlium), "The Blessed Virgin Mary, God­ Bearer, in the Mystery of Christ and the Church." The very title clearly shows that Mary was being placed in close relationship to her Son (a christocentric Mariology) a~ well as with his Mystical Body the Church (an ec,clesiotypical Mariology or one in which she is portrayed as the Archetype, i.e., preeminent exemplar of what it means to be a member of the Church). This emphasis is .completely in ac~ord with theN. T. portrait of Mary, especially that of St. Luke's Gospel, which reveals her as the perfect disciple of Christ, and of the Fourth Gospel, which manifests Mary as the woman of faith par excellence. Such an approach has also helped to develop a post-conciliar Mariology that is more ''sharing-o~iented" than "privilege-centered." Even the spe­ cial graces and unique privileges given to Mary through her Son's redemptive activ­ ity are not to be interpreted as though she were above his Body the Church. Although her calling to be the Theolokos (God-bearer) and the Immaculate Concep­ tion are unique, she is ~till a member of the Church as one of the redeemed, albeit a pree~inent one, and he~ specia~ graces have m~~h to reveal about God's redeeming love for us all. 1 This Common Statement is to be published by the end of 1991, along with papers on the topic of the round in a book fro'm AugsburgfFortress Press. 2 See F. M. JELLY, O.P., "The Theological Context of and Introduction to Chapter 8 of Lumen Gentium," Marian Studies, 37 (1986), esp. p. 50-61. 548 Mariology and Ecumenism -1965-1990 The ecumenical significance of the Council's close decision is that -it helped place Mary in proper perspective within the Christian faith as a whole, i.e., in relationship to the central mysteries of our belief in Christ-namely, the Trinity, Incarnation and Redemption~ in the "hierarchy of truths" according to Vatican II's Decree on Ecu­ menism (Unitatis redintegratio).3 It was no accident or mere coincidence that both of these conciliar documents, on the Church and on ecumenism, were issued the same day (November 21, 1964), since we must look to the former for the latter's theological foundation. The teaching of the constitution on the Church at Vatican II gave prominence to a "communio" ecclesiology, i.e., a theology of the Church emphasizing the truth that she is primarly a communion of the people of God-a communion of faith, hope, love, worship and witness. Only then can we contemplate properly the secondary aspect of her mystery as a Pilgrim Church upon earth, namely, her hierar­ chical structure-papacy, episcopacy, presbyterate, diaconate, laity, religious men and women-since such a structure, although essential, exists in order to signify and effect as a sacrament the grace of Christ in this world. This emphasis in ecclesiology has favored ecumenism, because the Church as a sacramental communion of Chris­ tian faithful stresses what the different ecclesial communions hold in common, e.g., Baptism, the Sacred Scriptures, faith in Jesus Christ as the sole Savior of the world, etc., and not what still separates them, such as papal primacy and infallibility, the Marian dogmas of the Immaculate Conception and Assumption as defined by two popes, etc. Lumen gentium has related Mariology more intimately with this ecumeni­ cal ecclesiology and has thereby helped to distarice it from the main obstacles to reunion. The whole mystery of Mary is manifested more in the context of the mys­ tery of the Church as a communion, since the God-bearer is contemplated primarily as the greatest expression of her Son's saving grace. Fr. Yves Congar, 0. P., the outstanding French ecumenist and ecclesiologist who was so influential at the Council, has commented that the little preposition "in" of the title of Chapter VIII of Lumen gentium has a big meaning. It emphasizes that Mary is very much a part of the mystery of the Church as a redeemed communion, as her Son's Body won by his redemptive activity. This has helped communicate more clearly the authentic Roman Catholic teaching about Mary's role in our redemption to our brothers and sisters in the other ecclesial communions. Only Christ is our redeemer. Although we believe that Mary is a recipient of that redemptive righteous­ ness in a unique way by her Immaculate Conception, still she is not to be considered a co-redemptrix in the sense that our salvation is due· to her, as it is due to his redeem­ ing work culminating in the paschal mystery. Vatican II, indeed, deliberately did 3 See F. M.' JELLY, Q,P., "Marian Dogmas within Vatican II's Hierarchy of Truths," Marian Studies, 27 (1976): 17-40. 549 FREDERICK M. JELLY not call Mary ~·co-redemptrix," precisely to avoid any misinterpretation of Mary's role in our redemption, which is entirely surbordinate to and dependent upon her Son. Of course, this has not cleared up all ecumenical difficulties in such a sensitive matter. For instance, Karl Barth interpreted the Mariology of Vatican II as a conti­ nuation of the Roman heresy on "cooperating grace." As we shall consider in some detail in the second section of this essay, the principle of the Protestant Reformation, sola fide or sola gratia, i.e., justification through faith alone, as entirely the work of God's grace without any role for the cooperation of human freedom, finds a special difficulty in Marian doctrine and devotion.
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